other, and only together can we enter paradise. Think not I do not suffer as much as thyself and far more. I know thou dost suffer with thy body and with the losses of thine earthly loves, but I suffer far more with the loss of my Heavenly Love. At first I could not understand what had come to me, buried and choked in thy strange house of flesh. I despised thee, I hated thee, thy stupid ways, thy dreadful greeds, thine unspeakable obstinacy and unwillingness; thou didst give me horrible sicknesses with thine unsavoury wants, thine undignified requirements. I thought thee foolish and now know myself to be more foolish than thee, for thou hardly knowest the heavenly love whereas I knew and left Him, seeking other loves. The Fall was not thy fault, poor human thing, but mine. I am the Prodigal, and thou the means of my return, for if I can but raise thee to true adoration of our God, then I shall pay my debt of infidelity to Him and together as one glorious radiant spirit we shall enter heaven again. "Only listen and I can guide thee, for the Master speaks to me and tells me what to do. I am partly that which thou dost please to call thy conscience, and thou dost treat me shockingly, buffeting and wounding me when I try to whisper to thee: if thou art not careful, thou wilt so disable me that all our chance of happiness will be spoiled. Do thou listen very tenderly for my voice, for I am of gossamer and thou of strangely heavy clay." _Of Evil and Temptation and of Grace_ The heart and soul are subject to four principal glamours: the glamour of youth, the glamour of romance, the glamour of evil, and the glamour of God. When once the Spirit of Love, which is God, descends into our soul then a new light becomes created in us by which we see the glamour of evil in its true form and complexion. We see it as disease, misery, imprisonment, and death; and who finds it difficult to turn away from such? The natural man sees evil as an intense attraction, the spiritual man as a horror of ugliness. See then how the Spirit of Love is at once and easily our Salvation. Amongst all mysteries none seems greater to us than the mystery of Evil. God--Goodness--Love: these we understand. But evil--whence and why, since God is Love, Omnipotence, and Holiness? We cannot but observe that all things have their opposites: summer and winter, heat and cold, light and dark, silence and sound, pleasure and pain, life and death, action and repose, joy and sadness, illness and health; and how shall we know or have true pleasure in the one without we have also knowledge of the opposite? The man who has never known sickness has neither true gratitude, understanding, nor pleasure in his heart over his good health: he does not know that which he possesses. Neither can we know the great glory that is Holiness till we have known evil and can contrast the two.